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THE LIFE AND CONTRIBUTION OF BISHOP CHARLES

HENRY DAVIS

,

OSB

(1815-1854)

TO THE CATHOLIC

CHURCH IN AUSTRALIA

__________________________________________

by

Graeme Pender, ADipMus, BEd (SecMus) (Melb), BTheol (MCD), GradDipTheol

(MCD), MTheol (MCD)

A thesis submitted in fulfilment of the requirements for the degree of

Doctor of Theology

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“Listen, my son, to the master’s instructions, and attend to them with the ear of your

heart. This is advice from a father who loves you; welcome it, and faithfully put it into practice.”

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This thesis examines the life and ministry of Bishop Charles Henry Davis, OSB

(1815-1854). It includes his childhood in Wales, his schooling at St. Gregory’s in Bath,

England, and his subsequent training and ordination as a Benedictine priest at

Downside Abbey, Bath. The study then moves to an analysis of his appointment as

Coadjutor to Archbishop John Bede Polding (1794 – 1877) in Sydney and titular Bishop

of Maitland until his premature death in 1854.

The thesis especially concentrates on Davis’ significant contribution to the early

Roman Catholic Church in Sydney from 1848-1854. Apart from a handful of articles

written since 1902, and passing reference to him in general histories, no research of

any significance has been conducted on Davis. Histories of this period have focused

on Archbishop Polding’ episcopacy whilst seemingly overlooking the valuable work

accomplished by Davis, particularly during Polding’s lengthy periods of absence from

Sydney. The evidence suggests that Davis became the driving force, if only

temporarily, who held together Polding’s ‘Benedictine Dream,’1 owing to his sound

judgement and pastoral capacity, particularly at the monastery.

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__________________________________________

Chapter 1

Introduction………..……….1

Chapter 2

Charles Davis: Early Life……….……….……..…..…13

Chapter 3

Charles Davis: Education at Downside ………...…....…….42

Chapter 4

Charles Davis: Musical Contribution to the Early Australian Catholic Church ….….107

Chapter 5

Subiaco: Charles Davis: Chaplain………...……142

Chapter 6

Charles Davis: His Ministry to the Convicts and Orphans………...…….167

Chapter 7

Charles Davis: Education………..………...……...………..191

Chapter 8

Charles Davis: Leadership in Sydney……….…..……...…………236

Chapter 9

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__________________________________________

AB Australasian Bandsman

AC Australasian Chronicle

AL Austral Light

ABHR & CF The Australian Band of Hope Review, and Children's Friend

BJ Benedictine Journal

BColl Benedictine Collection

BMD Births, Marriages & Deaths Register

CO Colonial Observer

CW The Catholic Weekly

DA Downside Abbey (Archives)

DAA Downside Abbey Archives

EBC English Benedictine Congregation

FJ Freeman’s Journal

FPA Fernham Priory Archives

GH Goulbourn Herald

ISN Illustrated Sydney News

LE Launceston Examiner

MM Maitland Mercury

MM & HRGA Maitland Mercury & Hunter River General Advertiser

MC Morning Chronicle

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QA&GA Queanbeyan Age and General Advertiser

SA Sydney Archives

SAA Sydney Archdiocese Archives

Sol.A Solesmes Archives

SAR South Australian Register

SbAA Stanbrook Abbey Archives

SC Sydney Chronicle

SG Sydney Gazette

SG & NSWA Sydney Gazette & New South Wales Advertiser

SH Sydney Herald

SM Senate Minutes

SMH Sydney Morning Herald

SPF Society for the Propagation of the Faith

OSB Order of St. Benedict

QA & GA Queanbeyan Age & General Advertiser

PPP & MA Port Philip Patriot & Melbourne Advertiser

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Charles Henry Davis

__________________________________________

E = Email

I = Interview

C = Correspondence

Dom Aidan Bellinger OSB (Downside Abbey) – E

Christine Brain (Usk Real Estate) - C, E

Frank Carleton (Amateur Benedictine historian) - E, C

Rachael Carter (Usk Genealogy) – E, I, C

Mark Collins (Roughwood Churches) – E

Austin Cooper, OMI – E, I, C

Anselm Cramer, OSB (Ampleforth Archives) – E

Frances Daniels (Parish, Stratton-on-the-Fosse, Bath) – E, C

Malcolm Daniels (Downside baptisms, marriages, and deaths) - E, C

Bonney Djuric (Roman Catholic Orphanage, Sydney) – E

Elizabeth Doyle (Maitland, Newcastle Diocese) – E

Pauline Garland (Sydney Archdiocese Archives) – E, I

Colin Gibson (Gwent Records) – E, C

Sr. Carmel Hall (Hobart Archdiocese Archives) – E, I

Sr. Lia van Haren SGS (Good Samaritan Archives) – E

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Jane Jones (Gwent Records) – E, C

Terence Kavenagh, OSB - E, I, C

Julia Mant (Sydney University Archives) – E, I

Carole Marshall (Canada) – E

Tony McCumstie (Mannix Library) – E, I, C

Rachel Naughton (Melbourne Archdiocese Archives) - E

Catherine Place (Catholic Theological College) - E, C

Lynn Regan - Veech Library(CatholicInstitute of Sydney) – E, I, C

Jo Robertson (Sydney Archdiocese Archives) – E, I

David Russell (Ex-Musical Director of St Mary’s Cathedral, Sydney) – E

Hildegard Ryan, OSB (Jamberoo Archives) – E, I, C

Elizabeth Swain (Sydney Archdiocese) – E

Esme Weare (Usk resident) – E, C

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The work contained in this thesis has not been previously submitted to meet

requirements for an award at this or any other higher education institution. To the best

of my knowledge and belief, the thesis contains no material previously published or

written by another person except where due reference is made.

Signature: _________________________

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This study is substantially the result of the generous support of many people.

Firstly, I am indebted to my supervisor, Rev. Professor Austin Cooper OMI from the

Catholic Theological College for the wisdom, guidance and continuous advice he gave

me during these six years of research. I doubt I would have been able to complete this

study without his consistent friendship and warm support. Secondly, I wish to

acknowledge the assistance of Br. Terence Kavenagh OSB from the Arcadia

Benedictine Community, Sydney. His discerning knowledge of the English Benedictine

Congregation and Archbishop John Bede Polding’s Benedictine community at St.

Mary’s, Sydney provided me with the invaluable historical background and religious

context. In particular, I would like to thank him for providing a typed copy of the

Benedictine Journal and help in deciphering a number of Davis family letters, a task

he described as a ‘hobby.’

This research could not have occurred without a wide range of source material.

Firstly, my thanks go to Ms. Pauline Garland and Jo Robertson from the Sydney

Archdiocesan Archives who worked tirelessly locating various sources relating to

Davis’ episcopacy in Sydney. Secondly, my sincere appreciation goes to Sr. Hildegard

Ryan OSB of Jamberoo Benedictine Community for access to the ‘Subiaco Chronicles’

from the 1840s and 1850s; copies of two extant musical compositions by Davis; and

his surviving personal belongings.

I would particularly like to thank Rev. Doctor Dom Aidan Bellenger OSB for taking

the time and trouble to search the Downside Abbey Archives for copies of Davis’

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Sydney) for help in relevant documents; staff of the State Library of New South Wales

and the State Library of Victoria for assistance in locating primary source material and

their invaluable Newspaper collections. I would also like to thank Ms. Catherine Place

for taking the time and trouble to assist in the editing process of this thesis.

Finally, a study such as this could not have been completed had I not had the

support, tolerance and love of my wife Lorinda Pender and daughter Charlotte.

Throughout these six years of post-graduate study, they endured my full-time teaching

and duties as the Director of Religious and Moral Education at De La Salle College, as

well as my formation commitments and ordination to the Permanent Diaconate in the

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Chapter 9

Davis’ Ill-health, death and Conclusion

Charles Davis experienced three life-threatening illnesses beginning in 1849

which eventually resulted in his death on 14 May 1854. His premature death removed

the common-sense voice of one of Polding’s closest advisors.

Davis’ health had never been strong, even in England. One person wrote to

Polding concerned about whether or not Davis would survive the voyage to Australia.1

Other people described Davis’ health prior to his departure as one that was “in a most

delicate state.”2 During the journey, Davis complained of a “severe attack of pain in

[his] face which came on a few weeks after being at sea and continued…during all the

hot part of the voyage.”3 Edmund Moore, a member of St. Mary’s Community once

described Davis’ health thus: “We cannot but fear that Dr Davis is making strides,

whether very long or only long simply I will not say, to the grave.”4 Moore observed that

Davis never complained about his illness, but “occasionally used to betray signs of

great pain at Office, particularly one day just after he had said Mass”:5

He continued to grow visibly worse, naturally he would do so, considering all the duties that devolved upon him in the absence of the Archbishop, Dr Gregory and the Subprior…but to use his own expression ‘he fought against it’.6

Ironically, Davis questioned whether Edmund Moore would “have the health and

strength to be of much use” at the monastery. Davis wrote of Moore:

1 Polding to Barber, 21/5/1849, DA, M201. 2 Polding to Barber, 21/5/1849, DA M201. 3 Davis to Heptonstall, 9/12/1848, M114.

4 Moore to Morrall, 18/4/1849, B Coll, M180, D.A. See Kavenagh, T. Tjurunga, “My Dear Alphonsus…,” 1975/10, 49.

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[H]is appearance [is] delicate and I apprehend he will never be able to bear the discipline of the Monastery or the hardships of the Missioner’s life in the country.7

Soon after arriving in Sydney, Davis complained of the cold even when the

summer weather was generally stifling. Early in March 1849, whilst Polding and

Gregory were visiting remote southern parts of the colony, Davis became ill and fainted

during the singing of the Litanies at an ordination to the Diaconate.8 Edmund Moore

wrote at length:

All were quite alarmed. Br Bernard Caldwell and myself were prostrating and were told of what had happened by feeling the sub-deacon, (who had been infirmarian), skipping over our heads in a hurry to procure some restorative in the shape of cold water or a smelling bottle. His Lordship revived after being senseless for 3 or 4 minutes and endeavoured to go on with the function, but was apparently about to faint again when the Rev Dean McEncroe insisted on the necessity of his being carried into the open air – Dr Davis heard this proposal and urged that he felt much better just then – However he in vain endeavoured to continue the ceremony – a fit of vomiting came on him in which he threw up a great quantity of bile and then he appeared really better. After waiting a few minutes, he finished the Ordination and the Mass, reciting instead of singing all that followed, except the Post Com and the Blessing; wh. with no little effort, visibly fighting against the real feelings of sickness which were on him, he did, in order to expel from the minds of those present all idea of his being unwell.9

Over the next couple of weeks, during the absence of Polding and Gregory, Davis

was sick. He had been “growing paler in the eyes of everyone” and continued to “grow

visibly worse.”10 On the Feast of St. Patrick, for example, he was meant to preach at

the High Mass, but “was unable [to do so], being very weak.”11 Even on the Feast of

St. Benedict the following week, Davis was supposed to sing High Mass at the

Cathedral, but could not due to his sickness, so instead said the Conventual Mass at

7 Davis to Wilson, 28/2/1849, M154.

8 BJ, 3/3/1849. See Kavenagh, “My Dear Alphonsus…,” 49.

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7am.12 According to Moore, Davis was “forbidden to say Mass or the Breviary, or in

any way to apply his mind seriously to anything.”13 His hours of rest were “ad-libitum.”

His medication consisted of prescriptions from the doctor, as well as a quantity of gin

three times a day, and brandy.14

About six weeks after Polding and Gregory had begun their visitation of the

Goulburn, Yass and Queanbeyan districts, Polding received a letter from McEncroe

advising him to return to Sydney as soon as possible because of Davis’ poor health.15

They arrived back at St. Mary’s on 24 March 1849. Immediately, Polding began nursing

Davis, however, “there was not substantial improvement.”16 During the Holy Week

ceremonies Davis became so ill, that Polding insisted on Davis remaining in his room.

On 6 April (Good Friday), Polding ordered Davis to drink beef-tea in an attempt to

strengthen his constitution. Davis reportedly said to Polding: “Your Grace is turning me

into a complete heathen.” Polding replied: “Obedience is better than sacrifice.”18

On 25 April 1849, Davis and Polding left St. Mary’s monastery for Subiaco with the

intention of travelling to Campbelltown the next day. Sometime during 26 April, they

both returned to Subiaco on account of Davis becoming seriously ill. Polding returned

to St. Mary’s on 27 April, leaving Davis in the care of the nuns at Subiaco.19 It became

clear that Davis was not recovering, so Polding returned to Subiaco on 29 April with a

doctor. Davis’ health had deteriorated so much, Polding ordered “the prayers of the

Mass ‘Pro Infirmis’…to be said by all the priests of the Archdiocese…for the recovery

of the Bishop, until further notice.”20 On 1 May, Gregory celebrated the Conventual

12 BJ, 21/3/1849.

13 Moore to Morrall, 18/4/1849, M180, DA. See Kavenagh, “My Dear Alphonsus…,” 50. 14 Moore to Morrall, 18/4/1849, M180, DA. See Kavenagh, “My Dear Alphonsus…,” 50. 15 Polding to Barber, 21/5/1849, DA, M201.

16 Polding to Barber, 21/5/1849, DA, M201.

18 Henry Norbert Birt, Benedictine Pioneers in Australia II, (London: Herbert & Daniel, 1911), 211. 19 BJ, 27/4/1849.

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Mass for “the recovery of the Bishop,” whilst the entire community observed a “solemn

fast” for Davis’ health,21 and disregarded their usual monthly recreation day due to “the

precarious state of the health” of Davis.22 His breathing and heart were affected and

“anasarcous symptoms also developed.”23 His pulse increased and “the functions of

the heart were evidently much disturbed.” Moreover, Davis suffered a general disease

that affected his liver and bowels, which “were and had been for a very long time much

out of Order.”24 Davis’ left foot had also swelled, causing him considerable pain.25

On 2 May, despite the fact that Davis “was somewhat better,” he received the

anointing of the sick from Polding.26 The Benedictine Journal began to report that Davis

was beginning to improve, however, on 9 May it was recorded that “[t]he Bishop was

much worse today, [and] not expected to live.”27 Sr. Magdalen Le Clerc wrote:

The Doctors gave not a shadow of a hope, and one night he appeared so near his agony, that we were all called in to receive his last Benediction. I never saw such an image of death, it seemed marked in every feature.28

Given the state of his declining health and the fact that “three of [the] best doctors”

had done as much as they could in their treatment of Davis, Polding wrote that “we

looked to God & to God alone for help.”29 Polding prayed for the intercession of the

Blessed Virgin Mary to heal Davis and wrote at length:

21 BJ, 1/5/1849. 22 BJ, 3/5/1849.

23 Anasarca is a general swelling throughout the body, considered a massive edema due to effusion of fluid in to the extracellular space and is very common in patients suffering from kidney failure and heart failure. Symptoms will include: vomiting, cramps, shortness of breath, weakness in the body, swelling of the ankle and feet, anaemia, unable to sleep at night, burnished skin, loss of appetite, changes in blood pressure and insomnia. See http://www.doctorsend.info/2012/01/anasarca-causes-symptoms-and-treatment.html, accessed 12/4/2014.

24 Polding to Barber, 21/5/1849, DA, M201.

25 Moore to Morrall, 18/4/1849, M180, DA. See Kavenagh, “My Dear Alphonsus…,” 49.

26 BJ, 2/5/1849. Dame Magdalen Le Clerc wrote in a letter to the Abbess of Stanbrook (June 1849): “On 1st of May he received the Last Sacraments, and continued for several days suspended as it were between life and death.” See Birt, Benedictine Pioneers in Australia II, 164.

27 BJ, 9/5/1849.

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This being the Month devoted to the B. Virgin we in especial manner invoked her powerful intercession. The Night of the 10th was passed in great

apprehensions. Between five and six I made a Promise to the B.V. to institute some devotion not already established in her honour within my jurisdiction if my dear Coadjutor were restored to health. I only desired to be enabled by his aid to promote the divine Glory and the Salvation of Souls, through the means we used, but especially through Holy Order. Before I went down to the Chapel I mentioned to the Bishop this Promise that I had made. I asked his Lordship to join with me in making it and in only desiring to live for the purposes above named. I then went down to the Chapel, desired the Sisters to join in my intention, said the Mass for the agonizing, but with a firm confidence that God could and would grant our prayer offered through and with his Most Blessed Mother. On my return after Mass – God be ever praised – I perceived a change for the better – the crisis was passed, and since that morning of May 11th, His Lordship has continued to

improve, is enabled to sit up some hours each day and though very weak, for we are obliged to be very particular as regards Diet, is declared to be by his Medical Attendants better than before this attack.

This proof of the divine goodness so manifestly interfering at a time when other circumstances occur to afflict, will I am sure, Dear F. President, move your heart & the hearts of all our Brothers and Sisters to bless and praise his Holy Name; will animate us to greater fervour in the great work to which we are called and inspire us with a more lively devotion to that good Mother through whose hands all favors come.30

According to Le Clerc, Polding was grief-stricken. During his celebration of the

Mass for “The Agonizing,” Polding wept “such abundance of tears that it would have

melted the hardest heart.”31 Davis had been unconscious for some time and close to

death, yet, Gregory noticed that during the elevation of the Eucharist, “the Bishop

raised himself a little, and prayed fervently (his door was open in order that those with

him might follow the Mass).”32 Davis asked those in his room if Polding was saying

Mass. After they answered “yes,” he said, “I know he is praying for me.”33 At the

30 Polding to Barber, 21/5/1849, DA, M201.

31 Le Clerc to Abbess of Stanbrook, June 1849. See Birt, Benedictine Pioneers in Australia, 165. 32 “Chronicles,” Subiaco 1, 1849-1899, 11/5/1849, n.p. Courtesy of the Benedictine Congregation, Jamberoo Abbey, NSW.

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conclusion of Mass, Polding went to Davis’ room and returned later saying, “Our

prayers have been heard.”34

The Benedictine Journal reported that “[t]he Bishop is considered by his Medical

attendants to be now past danger.”35 Polding invited everyone in all the churches of

the Sydney Archdiocese to thank God for “having heard the prayers offered for the

Coadjutor Bishop’s recovery, granted as is believed through the intercession of the

Ever Blessed Virgin.” The Mass “Pro Infirmis,” which Polding had called for throughout

the diocese was discontinued.36

Although Davis had passed the likelihood of death he was still very unwell.

Nevertheless, he visited and ministered each day to Sister Scholastica who was

seriously ill during his recuperation period. He read the Scriptures to her; he prayed

with her; and he prepared her for death.37 Clearly, Davis was a man who had a deep

love and care for the well-being of others.

Davis remained at Subiaco in the care of the nuns for about four months. At about

2pm on 14 August 1849, Davis arrived back at St. Mary’s Monastery in a carriage

accompanied by Gregory. Not only did the bells of St. Mary’s announce “the joyful

event to the citizens” of Sydney, the monastic band was assembled and “by their

performance testified the delight they felt in the return of him whom they had despaired

of seeing on this side of the grave.” Davis appeared in ‘good spirits’ and was “very

strong,” although not fully recovered. He expressed his thanks at the reception he

34 “Chronicles,” Subiaco, 11/5/1849, n.p. 35 BJ, 21/5/1849.

36 BJ, 1/7/1849.

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received and hoped he would not be separated from the community again, rather,

remaining with them for the rest of his life.38

Davis’ second serious illness developed two years later on 12 April 1852 whilst

Polding was away in Adelaide and Perth. It was a sickness that “well-nigh proved

fatal.”39 Although there is little reported on this attack compared to the first, it still

managed to leave Davis close to death and render him bedridden, unable to carry out

his duties. Regrettably, the author of the Benedictine Journal in 1852 seemed to favour

brevity in lieu of detail. Accordingly, there are few recorded details of Davis’ second

illness, treatment and subsequent recuperation. One can only make a guess at the

doctors’ treatment; probably a similar mixture of medicine and alcohol proscribed to

him during his first illness, with plenty of rest.

The Journal reported that Davis was “in a very delicate state of health and unable

to take part in the [Holy Week] functions.” The next day, he was “much worse…and

[was] considered by the doctors to be in a very dangerous state.”42 Despite his

precarious state of health, Davis still managed to consecrate the Holy Oils for the

Easter celebrations.43

By Easter Sunday, Davis appeared to be recovering, although the doctors were

not permitting visitors.44 He later went to Subiaco on the afternoon of the 14th because

Davis “was so weak that he was unable to celebrate Mass.”45 It is unclear whether he

remained at Subiaco, or returned in the evening after only a brief visit. Since he was in

38 BJ, 14/8/1849.

39 Birt, Benedictine Pioneers in Australia II, 211. 42 BJ, 15/4/1852.

43 BJ, 12/4/1852. 44 BJ, 18/4/1852.

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charge of St. Mary’s during the absence of Polding, Davis most likely felt he needed to

be at the monastery, no matter how bad his health was.46

By the morning of 25 April, his health had improved and he dictated a Pastoral

Letter “which was read in the several churches [that] morning.”47 Whilst the contents

of his Letter are unknown, it appeared to have had “great effect upon the minds of the

Sydney Catholics.”48 Perhaps some of Davis’ Letter appealed for donations to the

clergy of Adelaide, since the Benedictine Journal reported, “Sydney Catholics…are

ever ready to come forward with their substance when called upon by their clergy.” The

next entry stated that £150 was collected in the hall of St. Mary’s Seminary that evening

“for the relief of the Bishop of Adelaide.”49

Davis continued to recuperate and managed to celebrate a ‘private Mass in St.

Felician’s Chapel’ the following month.50 By all accounts, he continued to recover so

that by 6 June, he administered the Sacrament of Confirmation to ‘upwards of 120

persons’ at St. Benedict’s Church.51

The Benedictine Chronicle revealed that during this Easter illness, the children

from the school at Subiaco donated a silver lamp to the value of £30 to the altar of the

Blessed Virgin “as an offering for his recovery.” The author of the Chronicle included

that “their devotion was rewarded by his restoration to health.”52

Despite the grief-stricken out-pouring of Polding during Davis’ first illness in 1849,

which included his oath to the Blessed Virgin Mary, the author has been unable to

Interestingly, Davis spent only a day at Subiaco during his final illness in 1854, when the nuns had “never seen him looking so ill, not even when he was supposed to be dying.” See Sr. Mary Walburge to Lady Abbess at Stanbrook, 22/5/1854, M458 (a).

47 No recorded entries were located in any of the local papers, including the Catholic newspaper, FJ. 48 BJ, 25/4/1852.

49 BJ, 25/4/1852. 50 BJ, 11/5/1852. 51 BJ, 6/6/1852.

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locate any letters or comments by Polding that make reference to this illness, possibly

because communications were quite sparse and difficult between such remote places.

At the Christmas of 1853, following an “Exhibition” for the children at Subiaco he

had prepared, Davis suffered another illness. It seems he exerted himself too much

and together with the excitement “which His Grace thought knocked him up, [Davis]

declared [it] rather did him good than otherwise.”53 Davis recovered but became unwell

once again in the February causing him to be “unable to come to [Subiaco] for the feast

of his consecration.”54 Davis’ illness seemed to exacerbate itself to the degree that he

even began to lose interest in music. Sister Mary Walburge commented:

[The bishop] appeared, too, about three weeks ago, so listless and unable to take any interest in, or derive any amusement from, what was going on when the children gave him a little concert, with which he is always so delighted, that we were sure he must be very ill – when music had lost its power to please.55

In the April of 1854, Davis became seriously ill for a third time, but remained at St.

Mary’s running the Archdiocese as best as he could following Polding’s departure for

Rome on 21 March 1854. This bout of sickness proved fatal for Davis. He died at St.

Mary’s on 14 May 1854, the day before his fortieth birthday.

Prior to Polding’s departure, Davis “begged him” for an Altar for the Sisters’ at

Subiaco, dedicated to St. Joseph. Davis found a picture at St. Mary’s to hang above

the altar “and brought it to us; afraid, as he said…to come to Subiaco unless protected

by St. Joseph.” The nuns were making a “fervent Novena to St. Joseph” for the return

of Davis’ health. A week prior to his arrival at Subiaco, he had been suffering from

diarrhoea.56 On the anniversary of Davis’ recovery from his first major illness in 1849,

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the11 May, he intended to spend at Subiaco and celebrate Mass at the altar of St.

Joseph. Walburge wrote: “This was his last Mass.”57 On 11 May, Davis “was disturbed

by violent throbbings of the temples and heart, accompanied with highly feverish

sensations; and in the course of the forenoon…perceived evidences of an occasional

absence of consciousness.”58 The following extract from Walburge’s letter provided a

more detailed description of Davis’ last day at Subiaco which has been reproduced in

full:

On Wednesday, the 10th, he came to hear Confessions. I heard the noise

of his stick in the passage, which he never uses except when very ill, and went to the community room to ask how he was. They had never seen him looking so ill, not even when he was supposed to be dying. His Lordship could scarcely get through the confessions; every word was an effort. He told Mother Superioress, when going to his room, that he felt as though he should never recover, and he had often said he expected to be found dead in his bed. Next morning at Mass it was evident that he was very, very ill; his voice faltered very much and he was scarcely able to speak. Mass being over, he said himself the prayers for our Novena. After Mass he said he felt quite a different being; but this was only the effect of excitement, and he soon relapsed into his former listlessness. Still talked, telling us of the dreadful shipwreck off the coast of England, and that your nephew was amongst the few saved. He left us for St. Mary’s in the afternoon, fainted in the carriage and retired early to rest.59

After Davis’ return to St. Mary’s, he was reported to be “quite delirious” and

suffering convulsions to the degree that “three of his monks could with difficulty keep

him in bed.”60 Davis was attended by doctors three times daily, but on the Saturday

‘became so prostrate that he was unable to speak except at intervals, and in

mono-syllables.’61 Davis received the Last Rites from Father Maurus and frequently repeated

the phrase, “Oh my Good God have mercy on me!”62 After receiving the Last

57 Walburge to Lady Abbess at Stanbrook, 22/5/1854, M.458 (a). 58 FJ, 27/5/1854, 6.

59 Walburge to Lady Abbess at Stanbrook, 22/5/1854, M.458 (a). 60 Walburge to Lady Abbess at Stanbrook, 22/5/1854, M.458 (a). 61 FJ, 27/5/1854, 6.

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Sacrament, Davis seemed to improve.63 Around 6pm. a procession of “brethren” made

their way to “the sick chamber” during which Davis received the Holy Viaticum.64 At the

last Mass in the Cathedral the following day:

[T]he usual solemnities…were dispensed with, the Choir hushed, and the ordinary discourse omitted; and an announcement was made from the Sanctuary that as the recovery of the Bishop could only now be expected from the mercy of God, it was the request of the Clergy that the laity should join in offering a Novena for His Lordship’s restoration…[consisting] of three Paters and Aves with an invocation to the Blessed Virgin and St. Joseph.65

Over the next couple of days, there appeared “a visible improvement,” however

during the Tuesday evening Davis’ breathing became “laboured” together with “strong

evidences of acute pain” during the night. At noon the following day, the “brethren and

clergy” gathered around Davis’ bed and prayed the “Litany for the Departing Soul.” At

3.30 p.m. on Wednesday 17 May 1854, the day before his fortieth birthday, following

his final absolution by the Sub-Prior, Davis died. 66 In a letter to the Lady Abbess at

Stanbrook, Sister M. Walburge wrote:

[H]e left this land of sorrow and suffering and exile…(the eve of his birthday), for our own bright heavenly home…Oh how we will miss him here – none can tell – Pray for us all – pray for St. Mary’s, for Australia, for Subiaco, for Lyndhurst etc. etc., I have not said pray for our venerated Bishop for we feel he is praying for us - & watching over our interests in Heaven. I feel a much greater inclination to invoke his intercession than to pray that he may be united to God, for whom alone he laboured on earth - & whose blissful vision we feel confident he is now enjoying.67

The details of Davis’ death were published in the local newspapers, including the

South Australian Register and in particular, Sydney’s Empire newspaper which

63 Walburge to Lady Abbess at Stanbrook, 22/5/1854, M.458 (a).

64 FJ, 27/5/1854, 6. The Holy Viaticum is the final reception of Eucharist for a dying individual. 65 FJ, 27/5/1854, 6.

66 FJ, 27/5/1854, 6.

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reported the following and alluded to the recalcitrance emerging at St. Mary’s

monastery:

[Davis’ career] has been characterised by useful activity and industry, and this combined with the partial disarrangement into which the Catholic Church here have recently been thrown, will cause his loss to be severely felt by a large portion of the public at large, but more especially by the members of the Church of which he was a dignitary.68

The Funeral of Bishop Charles Henry Davis

At 2 pm the next day, Davis’ body, dressed in his mitre and pectoral cross, shoes,

gloves and “jewelled ring upon his finger, symbol of his immaculate espousal of the

Church of Christ” was removed to Polding’s drawing room. Lying beside him on his

bier was his chalice and missal.69 At 6pm Davis’ body was placed in the Cathedral to

lie in state until Saturday 20 May.

Figure 1: Bishop Davis lying in state at St. Mary’s Cathedral.70

Davis was placed in two coffins. The inner coffin was lead. This was placed inside

the outer coffin made of a highly polished unornamented cedar. The Sydney

68 Empire, 18/5/1854, 2. Also, refer to SMH 23/5/1854, 5; 19/5/1854, 5; SAR 2/6/1854, 2. 69 FJ, 27/5/1854, 6.

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Archdiocesan Archives are in possession of an isosceles trapezium-shapedlead plate

in poor condition measuring 31cm (top) x 40cm (side) x 40 cm (side) x 27cm (bottom).71

Its identity was not known and the archivist was unaware of what it was. She had seen

the name “Davis” on the paper inscription glued to the lead. The entire inscription was

faint, and the plate was bent, stained and very dirty. A pencil rubbing of the plate on

tracing paper revealed it was the plate attached to Davis’ lead coffin in 1854.72 The

lead plate was removed from the original coffin following Davis’ reinterment to the crypt

of St. Mary’s Cathedral in 1945. For whatever reason, the importance of the plate had

been forgotten. The pencil rubbing produced a copy of the following inscription,

engraved in the Old English font and reproduced below.

Figure 2: The transcription that appeared on the plate affixed to Davis’ coffin.

Hic requiescit Reverendissimus

Omnus Omnus Carolus Henricus Davis, O.S.B., Episcopus Maitlandensis et Reverendissimo

et Illustrissimo Omno Omno Joanni Bedae Polding Archiepiscopo Sydneiensi Coadiutor qui obiit in festo

Sancti Paschaiis Baylon anno reparatae salutis 1854. Cujus animae de sua magna pictate

propitietur Deus.

Pax

71 In this case, the term: Isosceles Trapezium, is the British definition where the shape has a pair of opposite sides parallel, whilst the sides that aren't parallel are equal in length and both angles coming from a parallel side are equal.

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Figure 3: A translation of the inscription

Here reposes the Right Reverend Lord, Lord Charles Henry Davis, O.S.B., Bishop of Maitland and Coadjutor to the Most Reverend and Most Illustrious Lord, Lord John Bede Polding, Archbishop of Sydney – who died on the feast of Saint Paschal Baylon,73 in the year of repaired Salvation, 1854. May

God in his great clemency be propitious to his soul. Peace.74

Davis’ coffin was placed upon an “imposing Catafalque draperied with black

velvet” midway between the Sanctuary and the Aisle of the Cathedral, whilst the

sanctuary, altar, pulpit and organ were veiled. The diagram below provides an

impression of the seating arrangement at Davis’ funeral:75

Figure 4: The seating plan at Davis’ funeral

THE CROSS OF THE GUILD THE HOLY GUILD

THE STUDENTS OF LYNDHURST LAY BRETHREN OF SAINT MARY’S PRIORY

THE PROFESSORS

CROSS

YOUNG LADIES OF SUBIACO THE RELIGIOUS

CROSS

CANTORS CLERGY

PALL BEARERS

COFFIN

PALL BEARERS

THE FAITHFUL

73 St. Paschal Baylon, 24 May 1540 – 17 May 1592 was a Spanish friar who practiced rigorous asceticism, and was canonized a saint in 1690. He is the patron saint of Eucharistic congresses and Eucharistic associations. See http://www.catholic.org/saints/saint.php?saint_id=5230, [accessed 3/1/2014].

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The Solemn Requiem Mass on the 24th May was celebrated by the Right Reverend

Dr. Murphy, who also presided at the Office for the Dead on the evening before and

again at the final absolution. Archdeacon McEncroe addressed the congregation.76

Davis’ coffin was carried through the streets of Sydney by relays of clergy and laity as

far as St. Benedict’s church which was situated at the old toll-bar on the Parramatta

road. The coffin was followed by a procession of people two miles long, including the

Senate of the Sydney University. After reaching St. Benedict’s, it was placed on a

hearse and a carriage procession drove a further fifteen miles to Subiaco, arriving there

at 1pm.77

Davis’ coffin remained at the convent mortuary until he was buried in the mortuary

chapel which was described as a building “of moderate dimensions, built of brick.” The

chapel was located near the convent in a circular enclosure, peppered with cypresses

and other trees.78 The burial service was conducted by Fr. John Sheridan.79

It seems that Davis willed his heart to the nuns of Subiaco, although there is no

record of Davis’ last Will and Testament at the New South State Records Office, the

Sydney Archdiocese Archives, or with the Benedictine Sisters at Jamberoo.

Regardless of the existence of a Will or not, his heart was removed prior to his burial

and placed in a glass container containing formalin. His heart is now located in a small

cedar box resting on the altar of St. Joseph at the Benedictine convent at Jamberoo

Abbey, Jamberoo, New South Wales.80 A lock of his hair was cut from his head and is

located in the Heritage Centre of Jamberoo Abbey.

76 FJ, 26/5/1854.

77 Alan Brown, “Charles Henry Davis, O.S.B. 1815-1854, Sydney’s First Coadjutor Bishop,” Australian Catholic Record 59, no. 2, (1982): 216.

78 Terence Kavenagh, T. “Obit List/History – “Subiaco” Rydalmere & Pennant Hills 1849-1985,” Tjurunga 30 (1986): 76; FJ, 27/5/1854, 7.

79 New South Wales - Births, Deaths and Marriages Registration Act 1995 – Burials, 1782, 119, 9/11/2008. See Appendices No. 46h for a copy of Davis’ Burial Extract.

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[313] Local tributes to Charles Davis

Following his death, numerous tributes flowed in, both from Catholics and

non-Catholics alike. The fact that Davis’ funeral procession was two miles in length was

“sufficient to testify to the honoured estimation in which the memory of the deceased

prelate” was held by the people of Sydney.81 His loss to the Sydney Catholic

community and monastery was “severely felt,” especially as Polding was absent

overseas.82 Sr. Magdalene Le Clerc described Davis accordingly: “The respect and

veneration in which the dear departed Bishop was held by all ranks & denominations

was almost unprecedented…his loss is considered one of the greatest calamities that

ever befell this colony.”83 Similarly, the following article published in the South

Australian Register shortly after his death summed Davis up both as a man and a

priest:

Dr. Davis was a…man of remarkably good sense, of benevolent and generous sentiment, and of a quiet, gentlemanlike, unobtrusive demeanour, that procured for him the respect and esteem of all who came within the sphere of his acquaintance. This estimation of his character was entertained not only amongst his intimate friends, who were aware of his superior worth, but also by those who had an opportunity of observing his career and conduct in the various charitable societies to which he devoted his zeal and labours… The loss of such a man at such a time is a serious one, not only to the religious body over which he presided, and by whom he was beloved, but to the whole colonial community, whose welfare his enlarged spirit of benevolence embraced, by which he will be long held in revered remembrance for the many excellent social virtues which he cultivated and cherished.84

While much was published in local newspapers regarding the impact of Davis’

death, one surprising aspect of Davis’ premature death was the apparent silence of

Polding. It has been impossible to locate any comment made by Polding about the

81 SMH, 19/5/1854, 5. 82 Empire, 18/5/1854, 2.

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death of Davis, either the impact on him personally, or the impact on the Catholic

population of Sydney at the time of Davis’ death. Some references, though they are

scant to Davis’ death appear in letters written later in the year.

The first of them occurred in a letter written in Rome on 1 July 1854 to Propaganda

Fide in relation to the Willson – Therry dispute. At this time it appears Polding was

unaware of Davis’ death:

Bishop Willson agreed in Sydney to the Archbishop’s proposals which were fair and equable, but, on the other hand, when the Coadjutor Bishop proposed them to Therry, the latter refused to accept them, saying that he could not do so without prejudicing the temporal interests of the others, because Therry did not have faith in the other party, that is, the Bishop.85

A week later, Polding wrote to Pope Pius IX thanking him for his consolatory words

during his audience with him.

It is quite beyond my power to express how consoling to me, in my deep afflictions [authors emphasis] were the words of paternal affection [authors emphasis] which your Holiness was pleased to address to me, when I had the honour of prostrating myself to receive your Benediction. In that moment I received most ample compensation for all that I had suffered in my missionary labours and in my long and perilous travels and journeys.86

Perhaps part of Pius IX’s “words of paternal affection” consoling Polding in his

“deep afflictions,” in part, concerned Polding’s reaction to the news of Davis’ death?

These comments could well be interpreted to be pointing to Polding’s “missionary

labours” in Sydney and his “long and perilous” missionary journeys. A later letter by

Polding to Cardinal Barnabo in 1858, however, referred to the private discussion with

the pope “of the passing of the late Bishop, my coadjutor.”87 It seems Polding shared

his grief with Pius who consoled him as a father would a son.

85 Polding to Propaganda Fide, 1/7/1854, PF CO, Vol. 5. ff. 539-42, SMPD tr It.

86 Polding to Pope Pius IX, 8/7/1854, see Patrick F. Moran, History of the Catholic Church in Australasia, (Sydney: The Oceanic Publishing Company, 1895), 447-448.

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Doubtless Polding was profoundly saddened on learning of the death of Davis. For

whatever reason, however, it seemed Polding refrained from writing his feelings down

in any great detail, either in private correspondence, or in a pastoral letter to the

parishes of Sydney following his return in 1856. He responded to the Warden and

Members of the Guild of St. Mary and St. Joseph, albeit very briefly. His comments

reveal some insight into his grief:

My dear Children in Jesus Christ,

I have received your letter of condolence on the irreparable loss [authors blocking] we have sustained in the death of my good and beloved Coadjutor. This bereavement has filled up to overflowing the chalice of affliction [author blocking]. It hath seemed meet to the all-wise Disposer of things to try us. We will submit with unqualified resignation to His Adorable Will and thus enter into the dispensations of His Providence; we know that every chastisement is intended for our good.88

Even though Davis was a very sick man, Polding relied on Davis whilst away on

his missionary journeys. The whole point of being an Archbishop was to, as regularly

as possible, visit and build up the Church in his enormous diocese. Polding had to go

because Davis could not. Polding was probably initially unaware of Davis’ frailty, but

hoped that he would thrive in the better climate. He witnessed Davis’ first illness and

was grief-stricken, but was absent during Davis’ second and third illnesses. It is

possible that the full extent of Davis’ second and third sicknesses failed to affect

Polding as much as the first because of his absences from Sydney.

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[316] The reinterment of Bishop Charles Henry Davis

In 1925 the eastern section of Subiaco (approximately 65 acres) was sold by the

nuns. Whilst this area of land included the cemetery, the cemetery still remained the

property of the nuns and was fenced off by a circular iron railing. Over the years the

cemetery had become the subject of flooding, causing the structure of the mortuary

chapel to deteriorate. The chapel was eventually demolished and the remains from the

vault were buried.89 In 1939, the Most Reverend F. Gleeson DD, Bishop of Maitland

wrote:

The body of the first Bishop of Maitland lies in an unhonoured grave outside the walls of the Benedictine monastery, Rydalmere. Previously the cemetery was within the convent property, but when the estate was subdivided, the burial ground was in the area sold. It is fenced, indeed, but there are none to care for the graves.

Hearing that His Grace was about to transpose the venerable remains of the pioneer Bishops and priests to a new and honourable resting place in the crypt of St. Mary’s, I suggested to the Administrator that His Grace might consider translating Dr. Davis’ remains thither.

I have made bold to set this matter before your Lordship to support my claim that the Bishop’s remains belong to Sydney, and to ask earnestly that your Lordship will not refuse the permission I ask. Then, Sydney owes those now forgotten remains respect and honourable sepulchre.90

By mid-1945, the decision to reinter Davis “in a vault within the crypt of St. Mary’s

Cathedral where previous Bishops and Dignitaries are buried” was made. Moreover,

the Secretary of the Sydney Board of Health, wrote that if “it is found necessary to

provide an inner and outer coffin, such will be done.”91

Davis’ original outer wooden coffin was in very poor condition at the time of

exhumation, probably due to the high humidity within the grave. The upper area of the

coffin was surrounded by “sand which [had] compacted below the upper level of the

89 Kavenagh, “Obit List/History – “Subiaco” Rydalmere & Pennant Hills 1849-1985,” 77. 90 Gleeson to Kelly, 16/11/1939, SAA Box N1352.

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coffin.” Additionally, the deterioration of the wood revealed the inner lead coffin.92 So,

before Davis could be reinterred at St. Mary’s, his remains had to be once again

“placed in a leaden case securely soldered, and in an outer shell of wood” before his

body could be removed from the burial site. Furthermore, both coffins were “enclosed

in an outer covering of cement not less than six inches thick.”93

The Funeral Directors of Wood Coffill Limited, Sydney were charged with

exhuming the remains of Davis and transporting them for reburial in the crypt of St.

Mary’s Cathedral.95

The reinterment of Davis was presided over by the Archbishop of Sydney, the Most

Reverend N. T. Gilroy D.D. in the crypt of St. Mary’s Cathedral on 25 August 1945.

Following Mass, Davis was reburied in a vault near the main altar of the Cathedral

crypt during a ceremony that was described as “quite private,” but “none the less

impressive.”96

Conclusion

Davis’ illnesses, death, burial and reinterment were explored and it became clear

he was not a person of robust health; in fact, only after a short time at Sydney, he

nearly died. Despite Davis’ poor health, he carried out his sacred duties with

continuous assiduity. It is disappointing the Benedictine Journal ceased its entries at

the end of August 1853 because, had it continued, it would have provided a greater

92 Notes by Dean Redden, 21/3/1991, SAA Box N1352.

93 Boyle (Secretary, Office of the Director of Public Health) to Rev. McCooe (Administrator, St. Mary’s Cathedral, Sydney), 21/6/1945, SAA Box N1352.

95 Wood Coffill Limited – Funeral Directors, August 1945, SAA Box N1352. See Appendices No. 45 for a copy of the receipt forwarded by them to the Cathedral for payment.

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insight into the reactions to his death experienced by the monks at St. Mary’s, as well

as a first-hand account of Davis’ final hours in the monastery.

Each time Davis recovered from his illnesses, he resumed his massive workload

such as: his duties with the Senate of the Sydney University; presiding over the two

Colleges of St. Mary’s Seminary and Lyndhurst; and his daily episcopal duties. Not to

mention his responsibility as acting Abbot of St. Mary’s Monastery for an aggregate of

just over two years due to Polding’s absences on mission. When Polding left for Rome

in 1854, Davis became the most senior Roman Catholic ecclesiastic in the colony with

responsibility for the whole Sydney mission. Despite his often debilitating ill-health and

crushing workload, Davis showed remarkable human and Christian qualities.

He was revered by the majority of Sydney’s population both as a person and as a

bishop evidenced by the outpouring of grief and vast crowd who attended his funeral.

His eventual interment with Polding, Therry, McEncroe, Vaughan and others in the

crypt of St. Mary’s Cathedral pays a final tribute to a man who supported Polding as

his Coadjutor for nearly six years and whose most enduring work was in the domain of

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Conclusion

This thesis examined the life and ministry of Bishop Charles Henry Davis, OSB

(1815-1854). Davis’ childhood in Wales and his schooling and priestly formation at St.

Gregory’s and Downside Abbey was studied. His ordination to priest, his Episcopal

ordination and appointment as Coadjutor to Archbishop John Bede Polding (1794 –

1877) in Sydney in 1848 until his premature death in 1854 was also examined.

In particular, this study focused on Davis’ significant contribution to the early

Roman Catholic Church in Sydney from 1848-1854. This included his administrative

abilities within the Benedictine community and the diocese; his pastoral care both

inside and outside St. Mary’s monastery; his enormous contribution to the field of

Catholic education and higher education in the Colony and his talent as a musician.

Whilst he was an effective peacemaker, he did not significantly change anything that

was in place under Polding. Because most histories have focussed more on Polding

during the period 1848 to 1854, a period of general disorder and confusion at St.

Mary’s, Davis has always ‘lived in the shadow’ of Polding. Consequently, his notable

contribution to the early Catholic Church in Australia has generally been overlooked.

Finally, one of the aims of this dissertation was to show that Davis was the determinant that

held Polding’s ‘Benedictine Dream’ together (if only temporarily).

A summary of the findings

The family background of Davis was investigated in an attempt to identify key

factors that may have influenced him educationally and spiritually. Until now, there has

never been any significant research into Davis’ family. It was discovered that his family

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indicated that Davis’ brother, Michael Davis, was influential in the building of St. Francis

Xavier’s Catholic Church in Usk. Davis’ own father planned and built 12 alms-houses

in Usk for the care of the poor and underprivileged. His father’s association with the

alms-houses may have inclined Davis to minister to, and speak out against the immoral

treatment of the convicts on Cockatoo Island in Sydney.

In addition to the customary classical education at St. Gregory’s, Davis was

exposed to music, poetry and drama; areas of study which allowed him a freedom to

express and develop his gifts of artistic expression. The relationship between Prior

Thomas Brown and the Davis family was considered and revealed some animosity

between the Davis family and Brown because of Brown’s refusal to allow Charles and

Edwin Davis to visit their dying father in Usk. Despite the outcome of Brown’s decision,

Charles Davis had an immense respect for Brown as a confidant and advisor. A

personal letter to Brown from Davis intimated a side of Davis’ nature that only Brown

knew about; a temperament that appeared distressed and inconsolable. It was

speculated that only a few months before his ordination to priest Davis may have been

refused permission to leave Downside to attend his father’s deathbed because he was

struggling with his vocation.

Davis held important roles at Downside such as Cellarer, Prefect of Students,

Infirmarian, Organist and Parish Priest of St. Benedict’s at Downside, but ceased these

duties (except as Parish Priest of St. Benedict’s) following his ordination to bishop in

1847.

Davis’ apparently uneasy relationship with Prior Wilson during the mid-1840s was

considered and it was established that the tension between the two men might have

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Every secondary source suggested by inference that Davis was the only candidate

nominated and selected to be Polding’s Coadjutor and the Bishop of Maitland.

Research has shown this was not to be the case. There were a number of candidates

selected and scrutinised by Propaganda Fide as possible candidates before Davis was

considered. Possibly Downside did not want to lose Davis to Australia because Davis

was extraordinary in what he did; taking into account he held at least six key roles

simultaneously prior to being ordained bishop. Perhaps his delicate health may not

have made him a first choice for colonial life.

His musical contribution was examined and it was shown Davis was a prolific

composer, arranger and improviser, bridging the brass and military band genre and

the sacred. As stated earlier, the whereabouts of Davis’ hundreds of compositions for

brass band, choir and organ appear to be lost, excepting two extant compositions:

“Sharon” and “O Salutaris Hostia.” Two performance genres were defined: the

Approved and Anonymous genres and it was learned that Davis applied both genres

in his musical life at Downside Abbey and St. Mary’s Cathedral.

Of particular interest was Davis’ moments of prayer expressed via the organ. In

fact, he was able to improvise numerous sections of standard organ repertoire, his own

compositions and arrangements, as well as extemporise sections of the liturgy during

periods of quiet prayer and reflection. Davis reformed the choir of St. Mary’s, replacing

professional singers with a choir initially singing simple liturgical compositions written

by Davis, followed by compositions by the great composers and solemn High Mass

each Sunday.

A brief history of musical performance at St. Mary’s Cathedral was traced in an

attempt to present the musical milieu Davis entered after arriving in Sydney in 1848.

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to improvisation. Rather, performances of extravagant orchestral Masses, organ

recitals, sacred oratorios, as well as complex improvisation by church organists were

a regular part of Australian colonial life.

The Benedictine convent at Subiaco was founded by Polding in a further effort to

establish Benedictinism in Australia. Whilst tradition holds that Davis was appointed to

the role of Chaplain, it was difficult to locate any extant material from Polding or Davis

directly relating to this position. Depending on priests of St Mary’s to celebrate Mass

as often as possible, Subiaco maintained a formal relationship with St. Mary’s. Davis

regularly visited the convent to assist in the administration of the school, lead retreats,

celebrate Mass when time allowed, administer the Sacraments to the school children

and officiate at various liturgical functions. In all probability, Davis served as their

Chaplain ‘ex-officio’ by virtue of his position as bishop.

Polding envisioned a female branch of the Benedictine Order in Sydney to work in

the field of education teaching young women from the local Catholic community.

Discussion focused on the prospectus and curriculum offered by the Subiaco

community, which, in all probability was designed by Davis and Dame Magdalene Le

Clerc.

Three significant areas of Davis’ ministry during the early years of his appointment

to Sydney were considered: his work with the prisoners of Cockatoo Island; his work

on behalf of orphaned boys and girls in the Roman Catholic Orphan School; and his

attention to the spiritual needs of the Irish Orphan girls from Hyde Park Barracks.

Davis’ continued to petition the Government concerning the fundamental human

rights of prisoners on Cockatoo Island. Davis also managed the lives of orphaned

Catholic children, knowing the Church could only provide a temporary solution for their

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Immigration Barracks was perennial. He led at least one Retreat with them and

sometimes personally prepared the children for Eucharist and Confirmation followed

by administering the Sacrament of Eucharist and Confirmation.

Davis’ contribution to Catholic education was immense. He was frequently acting

Abbot of St Mary’s Monastery, President of Lyndhurst College and represented the

Catholic Church on the Senate of the University of Sydney. Davis was placed in charge

of St. Mary’s Seminary and was given the task of reviewing the curriculum. He

instituted two major strands of learning; “classical” and “mercantile.” Later, he

expanded the curriculum to include a third strand of subjects. Davis was responsible

for the day-to-day running of Lyndhurst College, a school that provided a classical and

literary education designed by Davis and enabled its students to matriculate for entry

to the University of Sydney. Interestingly, while initially it had great success in

educating Catholic boys many of whom went on to hold prominent roles in Sydney

society, Lyndhurst failed as a feasible alternative to local education because of three

fundamental causes: the continual undermining of the Benedictines by the anti-English

feeling of the colony’s Catholics who were largely Irish; problems within the ranks of

the Australian Benedictines themselves; and Archbishop Vaughan’s scathing

assessment and closure of the school in 1877. Davis’ appointment as a Fellow of the

Senate at the University of Sydney was explored. Davis contributed significantly to

transacting business, to university administration, to the acquisition of library book

stock, to the planning of the university buildings. He attended every meeting of the

University Senate except the one in the week before he died and was one of the group

who developed the University Senate By-Laws.

Davis grew into his role as Polding’s Coadjutor. A number of important aspects of

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was tremendously pragmatic in his duties as a bishop, particularly whilst Polding was

absent from St. Mary’s on his missionary journeys. One example was when Davis

invited the entire congregation at the end of Mass to join the clergy in the procession

through St. Mary’s into the monastery gardens on the Feast of Corpus Christi. Another

was his ability to care for and ‘calm the waters’ in the monastery whenever Gregory

left on extended periods of travel either alone or in the company of Polding.

Davis asserted his authority fairly when needed, and this occurred particularly in

the dispute between Farrelly and Polding. Davis loyally supported Polding during the

growing discontent with Polding’s desire to make Sydney an Abbey-diocese. Even

though Davis did not think this model of ‘church’ would endure in Sydney, his allegiance

to Polding obligated him to the existing order. However, whilst Davis rather than

Gregory was the community’s preferred Prior, Davis could not resolve the emerging

instability at the monastery which had begun in the early 1850s. Furthermore, he was

unable to resolve the prolonged and intractable dispute between Willson and Therry in

Tasmania.

What is remarkable about Davis was his ability to communicate with the ordinary

person. He was a refined and educated Welshman who helped the acceptance of

Catholics among Sydney’s establishment and among the Government officials with

whom he had dealings, both administratively and personally. He was able (as Polding

was) able to ‘speak both languages.’ Davis was a person of vision, especially in the

area of music and liturgy. He recognised the importance of the laity and engaged them

as much as he could in significant Cathedral liturgies. Davis’ many collegial

appointments at St. Mary’s, as well as his modifications to some of the customary

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Davis’ permanent removal of John Davis Murra from his Indigenous family and his

involuntary transportation to a monastery in Europe was shameful and an example of

the arrogance (conscious or unconscious) of the European settlers in assuming that

their culture and civilisation was superior. While Davis (and Polding) believed they were

acting in the best interests of Murra and his family in the hope of his conversion to

Christianity, Murra was eventually forgotten by Davis, Polding and Gregory after he left

St. Mary’s.

Finally, the illnesses, death, burial and the reinterment of Davis to the crypt of St.

Mary’s Cathedral in Sydney were explored and considered.

By the early 1850s, any hope that St. Mary’s would remain the cathedral chapter

of Sydney with episcopal succession reserved to the Benedictines and the

Archdiocese being officially and indefinitely under the government of the Benedictine

Order was quickly fading. Had Davis survived and taken on the role of Archbishop

following Polding’s death in 1877, he would not have continued attempting to

consolidate the Benedictines as the centre of Catholic life in Sydney. Davis believed it

would be years before the Benedictines could meet the needs of Sydney’s Catholic

community. Even during his short time in Sydney, he was aware that much of the

Australian population was fiercely Irish and serious action was necessary to preserve

its connection to the Catholic religion. Davis, most likely, would have taken his typical

pragmatic approach towards religious matters, by consulting and working with the

various religious congregations, especially the Irish bishops, in the hope of recruiting

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[326] Limitations of the research

Whilst researching this dissertation, a number of major limitations began to

emerge. The onset of parameters around one’s research seems to imply that certain

other areas of importance are either excluded or perhaps even given a lower level of

importance such as a detailed examination of the various pastoral duties allocated to

the other Benedictine monks within the diocese of Sydney. The benchmark for

inclusion or exclusion of material in this dissertation has been determined by its ability

to assist in the explanation and clarification of the foci stated at the beginning of this

chapter.

The first limitation was the lack of resources influences, observations, references

or implications available in the current literature that focused directly on the ministry of

Charles Davis. This is a disappointing limitation, especially given Davis’ administrative

assistance and the heavy reliance Polding had on Davis during his six years in Sydney.

The methodology therefore becomes a second limitation in the sense that it

impedes the examination of literature on early Australian Benedictinism in any great

depth. Had there been more available literature which focused on the ministry of Davis,

the latter approach may have been considered.

Final recommendations for future research

Since this research is the first significant attempt to document the life and

contribution of Davis, a fourth limitation emerges: the development of ideas on the

subject. This study does not try to be anything other than a cautious effort in the

advancement in the current field of literature on Polding’s ‘Benedictine Dream.’

Figure

Figure 1: Bishop Davis lying in state at St. Mary’s Cathedral.70
Figure 1: Church Buildings
Figure 2: Clerical Appointments
Figure 4: Purchase of Land for Church Use
+7

References

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